| Chinese Text Project | |
| Simplified Chinese version |
《节葬下 - Simplicity in Funerals III》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 节葬下: |
子墨子言曰：“仁者之为天下度也，辟之无以异乎孝子之为亲度也。今孝子之为亲度也，将柰何哉？曰：‘亲贫则从事乎富之，人民寡则从事乎众之，众乱则从事乎治之。’当其于此也，亦有力不足，财不赡，智不智，然后己矣。无敢舍馀力，隐谋遗利，而不为亲为之者矣。若三务 者1，孝子之为亲度也，既若此矣。 |
| Simplicity in Funerals III:...: |
Mozi said: The magnanimous ruler takes care of the empire, in the same way as a filial son takes care of his parents. But how does the filial son take care of his parents? If the parents are poor he would enrich them; if the parents have few people (descendants) he would increase them; if the members (of the family) are in confusion he would put them in order. Of course, in doing this he might find his energy insufficient, his means limited, or his knowledge inadequate. But he dare not allow any energy, learning, or means unused to serve his parents. Such are the three interests of the filial son in taking care of his parents. 1. 者 : Inserted. 孙诒让《墨子闲诂》 | |
| 2 | 节葬下: |
虽仁者之 为1天下度，亦犹此也。曰：‘天下贫则从事乎富之，人民寡则从事乎众之，众而乱则从事乎治之。’当其于此，亦有力不足，财不赡、智不智，然后已矣。无敢舍馀力，隐谋遗利，而不为天下为之者矣。若三务者，此仁者之为天下度 也2，既若此矣。 |
| Simplicity in Funerals III:...: |
And the same is true of the magnanimous ruler in taking care of the empire: if the empire is poor he would enrich it; if the people are few he would increase them; if the multitude are in confusion he would put them in order. Of course in doing these he might find his energy insufficient, means limited, or knowledge inadequate, but he dare not allow any energy, learning, or means unused to serve the world. And such are the three interests of the magnanimous ruler in taking care of the empire. 1. 为 : Inserted. 孙诒让《墨子闲诂》 | |
| 3 | 节葬下: |
今逮至昔者三代圣王既没，天下失义，后世之君子，或以厚葬久丧以为仁也，义也，孝子之事也；或以厚葬久丧以为非仁义，非孝子之事也。曰二子者，言则相非，行即相反，皆曰：‘吾上祖述尧舜禹汤文武之道者也。’而言即相非，行即相反，于此乎后世之君子，皆疑惑乎二子者言也。若苟疑惑乎之二子者言，然则姑尝传而为政乎国家万民而观之。计厚葬久丧，奚当此三利者？我意若使法其言，用其谋，厚葬久丧实可以富贫众寡，定危治乱乎，此仁也，义也，孝子之事 也1，为人谋者不可不劝也。仁者将兴之天下，谁贾而使民誉之，终勿废也。意亦使法其言，用其谋，厚葬久丧实不可以富贫众寡，定危理乱乎，此非仁非义，非孝子之事也，为人谋者不可不沮也。 仁者将兴之天下，谁贾而使民誉之，终勿废也。意亦使法其言，用其谋，厚葬久丧实不可以富贫众寡，定危理乱乎，此非仁非义，非孝子之事也，为人谋者不可不沮也。2仁者将求除之天下，相废而使人非之，终身勿为。 |
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When the sage-kings of the Three Dynasties had passed away, and the world had become ignorant of their principles, some of the gentlemen in later generations regarded elaborate funeral and extended mourning as magnanimous, and righteous, and the duty of a filial son; while others held them to be not magnanimous, not righteous, and not the duty of the filial son. These two groups condemn each other in words and contradict each other in deed, and yet both claim to be followers of the way of Yao, Shun, Yu, Tang, Wen, and Wu. But since they are disagreed in word and opposed in deed, people doubt the assertions of both. Now that the assertions of both are doubted, it will be well to turn to the government of the country and the people and see how elaborate funeral and extended mourning affect the three interests. In my opinion, if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning could enrich the poor, increase the few, remove danger, and regulate disorder, it would be magnanimous, righteous, and the duty of a filial son. Those who are to give counsel could not but encourage it. And the magnanimous (ruler) would seek to have it flourish in the empire and establish it so as to have the people praise it and never disregard it in their whole life. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger, and regulate disorder, it will not be magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. And the magnanimous will seek to have it abolished in the empire and abandon it so as to have the people condemn it, never to practise it in their whole life. 1. 也 : Inserted. 孙诒让《墨子闲诂》 | |
| 4 | 节葬下: | 且故兴天下之利，除天下之害，令国家百姓之不治也，自古及今，未尝之有也。何以知其然也？今天下之士君子，将犹多皆疑惑厚葬久丧之为中是非利害也。”故子墨子言曰：“然则姑尝稽之，今虽毋法执厚葬久丧者言，以为事乎国家。此存乎王公大人有丧者，曰棺椁必重，葬埋必厚，衣衾必多，文绣必繁，丘陇必巨；存乎匹夫贱人死者，殆竭家室；乎诸侯死者，虚车府，然后金玉珠玑比乎身，纶组节约，车马藏乎圹，又必多为屋幕。鼎鼓几梴壶滥，戈剑羽旄齿革，挟而埋之，满意。若送从，曰天子杀殉，众者数百，寡者数十。将军大夫杀殉，众者数十，寡者数人。处丧之法将柰何哉？曰哭泣不秩声翁，縗绖垂涕，处倚庐，寝苫枕块，又相率强不食而为饥，薄衣而为寒，使面目陷陬，颜色黧黑耳目不聪明，手足不劲强，不可用也。又曰上士之操丧也，必扶而能起，杖而能行，以此共三年。若法若言，行若道使王公大人行此，则必不能蚤朝，五官六府，辟草木，实仓廪。使农夫行此。则必不能蚤出夜入，耕稼树艺。使百工行此，则必不能修舟车为器皿矣。使妇人行此，则必不能夙兴夜寐，纺绩织紝。细计厚葬。为多埋赋之财者也。计久丧，为久禁从事者也。财以成者，扶而埋之；后得生者，而久禁之，以此求富，此譬犹禁耕而求获也，富之说无可得焉。 |
| Simplicity in Funerals III:...: | It has never happened, from ancient times to the present day, that benefits are procured, calamities averted for the world, and disorder among the people of the country is regulated by elaborate funerals and extended mourning. How do we know? For even at the present the gentlemen of the world are still doubtful whether elaborate funeral and extended mourning are right and beneficial. Mozi said: I have examined the sayings of those who uphold elaborate funeral and extended mourning. If they should be taken seriously in the country, it would mean: when a lord dies, there would be several inner and outer coffins. He would be buried deep. There would be many shrouds. Embroidery would be elaborate. The grave mound would be massive. So, then, the death of a common man would exhaust the wealth of a family. And the death of a feudal lord would empty the state treasury before his body would be surrounded with gold, jade, and pearls, and the grave filled with carts and horses and bundles of silk. Further, there should be plenty of canopies and hangings, dings, drums, tables, pots, and ice receptacles, spears, swords, feather banners, and hides all to be carried along and buried. Not till then are the requirements considered fulfilled. And, regarding those who were to die to accompany their lord, for the emperor or a feudal lord there should be from several hundred to several tens, and for a minister or secretary there should be from several tens to several. What are the rules to be observed by the mourner? He must weep without restraint and sound as if he is choking. Sackcloth is worn on the breast and hat of flax on the head. His tears and snivel are not to be wiped away. The mourner is to live in a mourning hut, sleep on a coarse mat of straw, and lay his head on a lump of earth. Then, he would be obliged to abstain from food in order to look hungry, and to wear little in order to look cold. The face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise, and lean on a cane to walk. And all this is to last three years. Adopting such a doctrine and practising such a principle rulers cannot come to court early (and retire late); the officials cannot attend to the five offices and six posts and encourage farming and forestry and fill the granaries; the farmers cannot start out early and come in late to cultivate the land and plant trees; the artisans cannot build boats and vehicles and make vessels and utensils; and the women cannot rise early and retire late to weave and spin. So, then, in elaborate funerals much wealth is buried, and in extended mourning abstention from work is prolonged. Wealth already produced is carried away into the grave. Child-bearing is postponed. To seek wealth in this way is like seeking a harvest by prohibiting farming. The way to wealth then is not here found. | |
| 5 | 节葬下: | 是故求以富家而既已不可矣，欲以众人民，意者可邪？其说又不可矣。今唯无以厚葬久丧者为政，君死，丧之三年；父母死，丧之三年；妻与后子死者，五皆丧之三年；然后伯父叔父兄弟孽子其；族人五月；姑姊甥舅皆有月数。则毁瘠必有制矣，使面目陷陬，颜色黧黑，耳目不聪明，手足不劲强，不可用也。又曰上士操丧也，必扶而能起，杖而能行，以此共三年。若法若言，行若道，苟其饥约，又若此矣，是故百姓冬不仞寒，夏不仞暑，作疾病死者，不可胜计也。此其为败男女之交多矣。以此求众，譬犹使人负剑，而求其寿也。众之说无可得焉。 |
| Simplicity in Funerals III:...: | Now that the practice of elaborate funerals and extended mourning has failed to enrich the country perhaps it can yet increase the population? Again it is powerless. For if elaborate funeral and extended mourning are adopted as the rule, then upon the death of the emperor there will be three years' mourning, upon the death of a parent there will be three years' mourning, upon the death of the wife or the eldest son there will be three years' mourning. There will be three years' mourning for all five (relations). Besides, there will be one year for uncles, brothers, and the other sons; and five months for the near relatives, and also several months for aunts, sisters, nephews, and uncles on the mother's side. Further, there are set rules to emaciate one's health: the face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet are to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise and lean on a cane to walk. And this is to last three years if such a doctrine is adopted and such a principle is practised. Being so hungry and weak, the people cannot stand the cold in winter and the heat in summer. And countless numbers will become sick and die. Sexual relations between husband and wife are prevented. To seek to increase the population by this way is like seeking longevity by thrusting one's self upon a sword. The way to dense population is not here found. | |
| 6 | 节葬下: |
是故求以众人民，而既以不可矣，欲以治刑政，意者可乎？其说又不可矣。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若法若言，行若道，使为上者行此，则不能听治；使为下者行此，则不能从事。上不听治，刑政必乱；下不 行1从事，衣食之财必不足。若苟不足，为人弟者，求其兄而不得不弟弟必将怨其兄矣；为人子者，求其亲而不得，不孝子必是怨其亲矣；为人臣者，求之君而不得，不忠臣必且乱其上矣。是以僻淫邪行之民，出则无衣也，入则无食也，内续奚吾，并为淫暴，而不可胜禁也。是故盗贼众而治者寡。夫众盗贼而寡治者，以此求治，譬犹使人三还而毋负己也，治之说无可得焉。 |
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Now that it has failed to increase the population, perhaps it can yet regulate jurisdiction? Again it is powerless. For, adopting elaborate funerals and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. Adopting such a doctrine and practising such a principle superiors cannot give attention to administration and subordinates cannot attend to their work. When the superiors are unable to give their attention to administration there will be disorder. When the subordinates are unable to attend to their work, the supply of food and clothing will be insufficient. When there is insufficiency, the undutiful younger brother will ask his older brother for help, and when he does not receive it he will hate the elder brother. The unfilial son will turn to his father for help and when he does not receive it he will spurn his father. And the disloyal minister will turn for help to his lord and when he does not receive it he will mock his lord. And vicious and immoral people will commit evil and immorality beyond control when they are without clothing abroad and without food at home. So, bandits and thieves will be numerous but law-abiding people few. Now, to seek order by multiplying the bandits and thieves and diminishing the law-abiding people is like demanding of a person not to present his back to you after making him turn around three times. The way to order is not here found. 1. 行 : Deleted. 孙诒让《墨子闲诂》 | |
| 7 | 节葬下: | 是故求以治刑政，而既已不可矣，欲以禁止大国之攻小国也，意者可邪？其说又不可矣。是故昔者圣王既没，天下失义，诸侯力征。南有楚、越之王，而北有齐、晋之君，此皆砥砺其卒伍，以攻伐并兼为政于天下。是故凡大国之所以不攻小国者，积委多，城郭修，上下调和，是故大国不耆攻之，无积委，城郭不修，上下不调和，是故大国耆攻之。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若苟贫，是无以为积委也；若苟寡，是城郭沟渠者寡也；若苟乱，是出战不克，入守不固。 |
| Simplicity in Funerals III:...: | Now that it has failed to regulate jurisdiction and government, perhaps it can yet prevent the large states from attacking the small states? Again it is powerless. For since the ancient sage-kings have passed away and the world has become ignorant of their principles, the feudal lords resort to attack by force. On the south there are the kings of Chu and Yue, and on the north there are the lords of Qi and Jin. All of these show favours and encouragement to their warriors and soldiers, making it their business in the world to attack and absorb (others). Some small states, however, they do not attack, and this because these small states are well stored with supplies, their inner and outer city walls are in repair, and in them the superior and the subordinates are harmonious. Therefore the large states would not want to attack them. Those which are not well stored with supplies, whose inner and outer city walls are not in repair, and in which the superior and the subordinates are not harmonious, the large states would want to attack. Adopting elaborate funerals and extended mourning in government, the state will become poor, the people few, and jurisdiction disorderly. Since the state is poor, no surplus goods can be stored. Since its numbers are few, there will be few workmen to keep the city walls and moats in repair. Since it is disorderly, a state will not be victorious in attack or strong in defence. | |
| 8 | 节葬下: | 此求禁止大国之攻小国也，而既已不可矣。欲以干上帝鬼神之褔，意者可邪？其说又不可矣。今唯无以厚葬久丧者为政，国家必贫，人民必寡，刑政必乱。若苟贫，是粢盛酒醴不净洁也；若苟寡，是事上帝鬼神者寡也；若苟乱，是祭祀不时度也。今又禁止事上帝鬼神，为政若此，上帝鬼神，始得从上抚之曰：‘我有是人也，与无是人也，孰愈？’曰：‘我有是人也，与无是人也，无择也。’则惟上帝鬼神降之罪厉之祸罚而弃之，则岂不亦乃其所哉！ |
| Simplicity in Funerals III:...: | Now that it has failed in preventing the large states from attacking the small states, perhaps it can yet procure blessing from God and the spirits. Again it is powerless. For, adopting elaborate funeral and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. When the state is poor the cakes and wine will be unclean. When the people are few the worshippers of God and the spirits will be reduced in number. And when jurisdiction is in disorder the sacrifice will not be made according to season. Moreover, the worship of God and the spirits is now even prohibited. When the government is run like this, God and the spirits would deliberate from on high, saying: "Which is better, to have these people exist or not to have them exist? It really makes no difference whether they exist or not." Therefore God and spirits will send judgement upon them and visit them with calamities and punish and desert them. Is not this quite in place? | |
| 9 | 节葬下: | 故古圣王制为葬埋之法，曰：‘棺三寸，足以朽体；衣衾三领，足以覆恶。以及其葬也，下毋及泉，上毋通臭，垄若参耕之亩，则止矣。死则既以葬矣，生者必无久哭，而疾而从事，人为其所能，以交相利也。’此圣王之法也。” |
| Simplicity in Funerals III:...: | Therefore the ancient sage-kings authorized the code of laws regarding the burial of the dead thus: The coffin shall be three inches thick, sufficient to hold the body. As to shrouds there shall be three pieces adequate to cover the corpse. It shall not be buried so deep as to reach water and neither so shallow as to allow the odour to ascend. Three feet in size shall be big enough for the mound. There shall be no extended mourning after burial, but speedy return to work and pursuit in what one can do to procure mutual benefit. Such are the laws of the sage-kings. | |
| 10 | 节葬下: | 今执厚葬久丧者之言曰：“厚葬久丧虽使不可以富贫众寡，定危治乱，然此圣王之1道也。”子墨子曰：“不然。昔者尧北教乎八狄，道死，葬蛩山之阴，衣衾三领，榖木之棺，葛以缄之，既窆而后哭，满堋无封。已葬，而牛马乘之。舜西教乎七戎，道死，葬南己之市，衣衾三领，榖木之棺，葛以缄之，已葬，而市人乘之。禹东教乎九夷，道死，葬会稽之山，衣衾三领，桐棺三寸，葛以缄之，绞之不合，通之不堋，土地之深，下毋及泉，上毋通臭。既葬，收馀壤其上，垄若参耕之亩，则止矣。若以此若三圣王者观之，则厚葬久丧果非圣王之道。故三王者，皆贵为天子，富有天下，岂忧财用之不足哉？以为如此葬埋之法。 |
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Those who uphold elaborate funerals and extended mourning say: "Although elaborate funerals and extended mourning cannot enrich the poor, increase the few, remove danger and regulate disorder, yet they were a principle of the sage-kings." Mozi replied: Not at all. Anciently, Yao went north to instruct the eight tribes of Di. He died on the way and was buried in the shade of Mt. Qiong. Of shrouds there were three pieces. The coffin was of soft wood, and sealed with flax linen. Weeping started only after burial. There was no mound, only the pit was filled up. After burial, oxen and horses plodded over it. Shun went west to instruct the seven tribes of Rong. He died on the way and was buried in the market place of Nanji. Of shrouds there were three pieces. The coffin was of soft wood and sealed with flax linen. After burial the people in the market place walked over it. Yu went east to instruct the nine tribes of Yi. He died on the way and was buried at Mt. Guiji. Of clothing there were three pieces. The coffin was of tong wood and sealed with flax linen. It did not crush when bound, and it did not sink in when pressed. The pit was not deep enough to strike water and not so shallow as to allow the odour to ascend. When the coffin had been buried, the remaining earth was gathered on it, and the mound was three feet high and no more. So, to judge according to these three sage-kings, elaborate funerals and extended mourning were really not the way of the sage-kings. These three sage-kings held the rank of Sons of Heaven and possessed the whole empire, yet they authorized their burial in this way; was it because of any fear of lack of means? 1. 之 : Originally read: "也以". Corrected by 孙诒让《墨子闲诂》 | |
| 11 | 节葬下: |
今王公大人之为葬埋，则异于此。必大棺中棺，革闠三操，璧玉即具，戈剑鼎鼓壶滥，文绣素练，大鞅万领，舆马女乐皆具，曰必捶涂差通，垄虽凡山陵。此为辍民之事，靡民之财，不可胜计也，其为毋用若此矣。”是故子墨子曰：“乡者，吾本言曰，意亦使 法1其言，用其谋，计厚葬久丧，请可以富贫众寡，定危治乱乎，则仁也，义也，孝子之事也，为人谋者，不可不劝也；意亦使法其言，用其谋，若人厚葬久丧，实不可以富贫众寡，定危治乱乎，则非仁也，非义也，非孝子之事也，为人谋者，不可不沮也。是故求以富国家，甚得贫焉；欲以众人民，甚得寡焉；欲以治刑政，甚得乱焉；求以禁止大国之攻小国也，而既已不可矣；欲以干上帝鬼神之福，又得祸焉。上稽之尧舜禹汤文武之道而政逆之，下稽之桀纣幽厉之事，犹合节也。若以此观，则厚葬久丧其非圣王之道也。” |
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The way in which the present rulers are buried is quite different from this. There are the outer and the inner coffins, and then the three layers of hide and embroidered covers. When the stones and jade are all collected, there are yet to be completed the spears, swords, dings, pots and ice receptacles, and ten thousand of decorated reins and yokes, and the carriages, horses, and the chorus girls. Then, there must be built the tunnel to reach under the tomb which is as high as a hill. This interferes with people's work and wastes people's wealth to such a great extent. How indeed is this to be avoided? So Mozi said: I have already said that if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really could enrich the poor, increase the few, remove danger and regulate disorder, they would be magnanimous, righteous, and the duty of the filial son. Those who give counsel could not but encourage them. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger and regulate disorder, they are not magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. Now, (we have seen) that to seek to enrich a country thereby brings about poverty; to seek to increase the people thereby results in a decrease; and to seek to regulate government thereby begets disorder. To seek to prevent the large states from attacking the small ones by this way is impossible on the one hand, and, on the other, to seek to procure blessing from God and the spirits through it only brings calamity. When we look up and examine the ways of Yao, Shun, Yu, Tang, Wen, and Wu, we find it is diametrically opposed to (these). But when we look down and examine the regimes of Jie, Zhou, You, and Li, we find it agrees with these like two parts of a tally. So, judging from these, elaborate funeral and extended mourning are not the way of the sage-kings. 1. 法 : Inserted. 孙诒让《墨子闲诂》 | |
| 12 | 节葬下: |
今执厚葬久丧者言曰：“厚葬久丧，果非圣王之道，夫胡说中国之君子，为而不已，操而不择哉？”子墨子曰：“此所谓便其习而义其俗者也。昔者越之东有輆沐之国者，其长子生，则解而食之。谓之‘宜弟’；其大父死，负其大母而弃之，曰鬼妻不可与居处。此上以为政，下以为俗，为而不已，操而不择，则此岂实仁义之道哉？此所谓便其习而义其俗者也。楚之南有炎人国者，其亲戚死朽其肉而弃之，然后埋其骨，乃成为孝子。秦之西有仪渠之国者，其亲戚死，聚柴薪而焚之，熏上，谓之登遐，然后成为孝子。此上以为政，下以为俗，为而不已，操而不择，则此岂实仁义之道哉？此所谓便其习而义其俗者也。若以此若三国者观之，则亦犹薄矣。若 以1中国之君子观之，则亦犹厚矣。如彼则大厚，如此则大薄，然则葬埋之有节矣。故衣食者，人之生利也，然且犹尚有节；葬埋者，人之死利也，夫何独无节于此乎。子墨子制为葬埋之法曰：“棺三寸，足以朽骨；衣三领，足以朽肉；掘地之深，下无菹漏，气无发泄于上，垄足以期其所，则止矣。哭往哭来，反从事乎衣食之财，佴乎祭祀，以致孝于亲。故曰子墨子之法，不失死生之利者，此也。 |
| Simplicity in Funerals III:...: |
Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living. 1. 以 : Inserted. 孙诒让《墨子闲诂》 | |
| 13 | 节葬下: | 故子墨子言曰：“今天下之士君子，中请1将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故当若节丧之为政，而不可不察此者也。” |
| Simplicity in Funerals III:...: |
Hence, Mozi said: If the gentlemen of the world really want to practise righteousness and magnanimity, and to seek to be superior men, desiring to attain the way of the sage-kings on the one hand and to procure blessings for the people on the other, they cannot afford to neglect the principle of Simplicity in Funeral in government. 1. 请 : Originally read: "谓". Corrected by 孙诒让《墨子闲诂》 |
URN: ctp:mozi/simplicity-in-funerals-iii